Al-Faatiha

AL-FATIHAH: NOMENCLATURE

The term al-Fatihah signifies opening. This 1st chapter in the Qur’an serves as preface to the entire Qur’an. Comprehension of al-Fatihah paves the way to comprehend the wisdom inherent in all the chapters, long or short, in the Last and the Final Revelation of Allah. It has so many other titles, such as al-Hamd, Umm al-Kitab, Umm al-Qur’an, and al-Sab’ al-Mathani etc., but all these names are not the unanimous ones. Unanimity supports only the title al-Fatihah.

AL-FATIHAH: AN OVERVIEW
The core message of the Qur’an is composed of three (3) elements: (1) Introduction to Allah, (2) Institutionalization of divine Apostleship, and (3) Declaration of the criteria for the reward and punishment. Al-Fatihah represents short description of these three Qur’anic messages. The whole scheme of life the Qur’an seeks to advance and explain for the mankind appears summarized in al-Fatihah. This chapter deals with human attitude of gratitude to Allah, introduction to Allah through four of His Great Attributes, declaration of the true nature of relationships between Allah and mankind, invocation to Allah concerning the Straight Path leading to eternal blessing of Allah and emancipation from the divine wrath. The basmalah (bi ism Allah al-Rahman al-Rahim) is not a part of Surah al-Fatihah. This Surah consists of only six (6) verses, but some scholars insist, without any valid and strong evidence, that Surah al-Fatihah is Surah al-Sab’ al-Mathani. To justify their claim, they insert Basmalah into the Surah as the 1st verse and thus making the Surah comprising seven (7) verses.

Generally, the basmalah (bi ism Allah al-Rahman al-Rahim) is translated as “In the Name of Allah, the Most Beneficent, the Most Merciful”. The word “in” may not be the most appropriate English rendering as the original Arabic preposition “ba” needs to be translated as “with”, instead. It is also because one intends to do something, including reading the Qur’an with the Name of Allah, not in the Name of Allah. The English preposition “with” signifies that one invokes Allah’s Help and Grace when beginning an act.

Verse 1

Expressing Gratitude Exclusively to Allah:

Al-Fatihah opens with an expression of gratitude to Allah—al-Hamdu li Allah. Others from creation, including mankind also deserve the giving of thanks, but all these expressions of gratitude to others serve an extension of the gratitude to Allah. A popular statement ascribed to the Last Prophet (s.a.w.)—“One who does not thank people does not express gratitude to Allah” (al-Tirmidhi, Sunan, Hadith Nos. 1954-1955)—may not be representative of the original one stated by the Last Prophet (s.a.w.). This report runs counter to the Qur’anic statements:

1) “So, give thanks to Me and to your parents; to Me is the ultimate destiny” (31:14). Here the Qur’an advises mankind to thank Allah first before the parents are given thanks.

2) “Lo! your Lord is full of bounty for mankind, but most of them do not give thanks” (27:73). The verse refers unequivocally to the reason for gratefulness to Allah i.e., He has showered entire mankind with His limitless Bounties. Another noteworthy message in this verse is that most of the people forget the Blessings of Allah on them. It is these people who do give thanks to men/women among them, but ignore to do that to their Creator, Allah.

3) “And Allah brought you forth from the wombs of your mothers knowing nothing and gave you hearing and sight and hearts that haply ye might give thanks” (16:78). This and the other three similar verses (23:78; 32:9; 67:23) convey the message that Allah granted mankind intellectual power so expressing gratitude to Allah becomes an obligation for men and women.

There is no verse in the Qur’an which appreciates gratitude to mankind as tantamount to the gratitude to Allah or it leads to being thankful to Allah. Logically, if one thanks Allah, he/she will surely thank others from Human beings. Scholars have unnecessarily focused on the above quoted report explaining and justifying it. Had this statement been of any significance, the Qur’an might have exhorted mankind to thank mankind as ingratitude to mankind results in ingratitude to Allah. The said report as recorded in the sources is a spectacular example of textual inversion (maqlub al-matn), although it is through authentic chains (sahih al-sanad). Thus, conversion of the textually inverted report into an authentically reported text (sahih al-matn) must be: “One who did not thank Allah cannot thank people”, which has not been recorded in any source of Hadith reports.

Verses 2–3

Introduction to Allah:

Immediately after al-Hamdu li Allah (The praise is exclusively for Allah) Allah has been introduced by referring to four of His Attributes, Rabb al-‘Alamin, al-Rahman, al-Rahim, Malik-i-Yawm al-Din. These four Attributes of Allah represent a comprehensive introduction to Him.

1) Rabb al-‘Alamin: Generally, the word Rabb is rendered into English as “Lord”, which may not be deemed appropriate. The word “lord” or “Lord” in English and Christian traditions is meant for men, including Jesus who is human. English translation of Rabb al-‘Alamin as “Lord of the worlds/universe” does not convey the complete message inherent in the original Arabic words. The Arabic words “Rabb al-‘Alamin” signify the Creator, the Sustainer, the Provider, the Controller of the universe/entire creation. One may raise a question how to then express Rabb in English, if “Lord” is considered inappropriate. The answer is very simple. The Arabic word Rabb should suffice to be appropriate even in English.

2) Al-Rahman: The 2nd Attribute of Allah as mentioned in the Surah is al-Rahman (the Most Beneficent). It means Allah is the Grantor of all that the entire creation, including mankind needed, without having been asked, requested, and appealed. The best shape of human body and mind, the sun, the moon, the stars, the waters, the trees, the mountains, the night, the day, the light, the darkness, the fruits, the foodgrains etc., have all been designed, proportioned, and created in the universe by Allah without the mankind having requested Him. Arrangement of Messengers, Adam to Muhammad (peace be upon all of them) and revelation of divine Message to them, Suhuf Ibrahim, Torah, Zabur, Injil, and the Qur’an, manifest Allah’s Attributive Name al-Rahman. Surah al-Rahman (55) begins with Allah’s Attributive Name al-Rahman and refers to the revelation of the Qur’an, creation of man and jinn, and creation of so many heavenly objects and earthly substances. These phenomena speak volumes of Who al-Rahman is.

3) Al-Rahim: It is translated as the Most Merciful/the Most Compassionate/the Most Magnanimous. This Attribute means that Allah responds to the call/appeal/request of mankind. From this angle, Allah acts in response to people’s requests concerning worldly gains and comforts or regarding forgiveness for their sinful acts. A report recorded by al-Tirmidhi in his Sunan—“Verily, Allah is Sensitive, Merciful hence demonstrates shyness in returning empty and disappointed the raised hands of one who invokes Him” (Al-Tirmidhi, Sunan, Hadith No. 3556)—corroborates this meaning of al-Rahim.

4) Malik-i-Yawm al-Din: It means Authority on the Day of Judgment. Malik means Master/Authority/Controller. The word al-Din has several connotations. One of them is total acquiescence willingly or unwillingly, so Yawm al-Din connotes Day of Acquiescence. The popular translation of Yawm al-Din—the Day of Reckoning/Judgment—as available in English translations of the Qur’an (Pikthal’s, Muhammad Asad’s, Abdul Haleem’s, Muhsin Khan’s etc.) is not the literal translation. It is rather applied or technical one. An alternative translation keeping in view the literal meaning of the word al-Din will be “the Day of Total Submission”. Thus, the Only Authority/Controller that Day will be Allah.

Verse 4

Subservience to Allah Alone:

When Allah is recognized, admired, and appreciated as Rabb al-‘Alamin, al-Rahman, al-Rahim, Malik-i-Yawm al-Din, there is no other options left for mankind except acceptance of their subservience to Him alone. The statement in the verse—"Thee alone we submit to; and Thee alone we invoke for help”—represents logical conclusion mankind reaches. The general English rendering of original word “na’budu” is “we worship”. ‘Arabic ‘ibadah is a comprehensive term for slavery. What is ‘ibadah literally and technically? It is total submission which comprises conviction, respect, obedience, surrender, and worship. If ‘ibadah is translated as worship, it will not be slavery in the original sense of the word. Worship is only one dimension of ‘ibadah. It is this half-hearted approach of people that they do worship Allah alone, but regarding obedience to Him they do not care much.
The style of the verse—"Thee alone we submit to; and Thee alone we invoke for help”—is uniquely eloquent. The focus here is on “Thee alone” (iyyaka). It is because the people know very well the meaning and practice of ‘ibadah (submission) and ‘isti’anah (invocation). During the time of the revelation of the Qur’an Arabs were accustomed to ‘ibadah and ‘isti’anah to idols and images. That is why Arabs and others were inspired to submit to Allah alone and invoke Allah alone. The four Attributes of Allah—"Rabb al-‘Alamin, al-Rahman, al-Rahim, Malik-i-Yawm al-Din—when recognized, admired, and appreciated will surely lead to submission and invocation to the One Who is Rabb al-‘Alamin, al-Rahman, al-Rahim, Malik-i-Yawm al-Din.

Verse 5

Satisfaction of Human Curiosity:

When mankind reaches the conclusion that Allah is Only One Who deserves human submission and invocation, they/he/she may not be aware of the conceptual and practical details of submission and invocation to Allah. So, out of sincere curiosity of how to submit to Allah and how to invoke Him the mankind solicits the Help of Allah—“Show us the straight path” i.e., “show us the details of the idea and the practice of ‘ibadah and isti’anah”. The “straight path” is further qualified in the end of the Surah al-Fatihah i.e., path of those who were/are rewarded, excluding the path of those who go astray and incur the wrath of Allah.

Verse 6

The last part of the last verse in the Surah al-Fatihah—"Not the path of those who earn Thy anger nor of those who go astray”—has been interpreted by many a commentator in a racist manner, clearly referring to two races and communities who enjoyed the privilege of being followers of Moses and Jesus (peace be upon both). Such racist commentary of the verse is unacceptable. Why do Muslim scholars tend to forget or deliberately ignore the fact that their own community (Muslims) goes astray and incurs the wrath of Allah. If the Qur’an does not refer to any community by name who went astray and became the target of Allah’s anger, it is inappropriate to insinuate to certain people by name.

Surah al-Fatihah, as the preface to the whole Qur’an, serves as the gist of the messages conveyed through the entire Qur’an (from the 2nd Surah al-Baqarah until the last one Surah al-Nas). This Surah teaches and mankind learns that Allah, the Creator, the Sustainer, the Provider, the Controller of the universe, the Most Beneficent, the Most Magnanimous, the Authority on Judgment Day, is Only One Who deserves to be thanked, to be submitted to, and to be invoked for help. The only desirable and rewarding scheme of life the Qur’an seeks to advance and explain has briefly but comprehensively been placed in Surah al-Fatihah. Human being, however high he/she might be intellectually, is unable to devise spotless scheme of life on his/her own. He/she has no other option but to appeal to Allah for guiding them to the rewarding path of life. The repeated recitation of Surah al-Fatihah in all the cycles of prayer (solah) five times a day signifies that men and women must remind themselves time and again the core message of the Qur’an—Submission (‘ibadah) to Allah alone and Invocation (isti’anah) to Allah alone.